Rainbow Bible

THE JOY OF SCRIPTURE

My own interpretation of Scripture is how extraordinarily valuable it is to us as LGBT Christians.  The Gospels in particular, but also much of the rest,  are rich in reassurances of God’s unbounding, unconditional love, and the importance to us all of love for God, for our neighbour, and not forgetting love for ourselves.  The natural corollary of this is that the Christian message above all is one of redemption and inclusion, recognising neither male nor female, Jew nor Gentile, neither rich nor poor – and neither gay nor straight.

Against this, Jesus’s own disdain for Scribes and Pharisees, who put scrupulous and literal adherence to every detail of the law above love, is recounted in numerous parables.

LGBT SUPPORTIVE THEMES

The second feature that strikes me as relevant to us as LGBT men and women is how very little scripture has to say about same sex love. In the entire bible, there are only a handful of verses (and none at all in the Gospels) which come close to touching on the subject – this in spite of the cultural conditions pertaining in the Mediterranean world under Hellenistic influence and Roman military occupation, a  world in which all manner of sexual practices, most specifically including sex between men was widespread.  the only conclusion must be that to Jesus Christ, and to the writers of scripture, loving same sex relationships were of only incidental interest.  Indeed, one can easily make an argument that the Gospels in particular lend themselves to a queer, specifically gay-friendly reading.  (see “The Gospels’ Queer Values)”

Numerous writers have commented also on LGBT supportive themes elsewhere in Scripture. In the Old Testament, there are also the relationships between David and Johnathan and between Ruth and Naomi, as well as the Song of Songs, which was clearly written as a homoerotic love poem, but has been bowdlerised to eliminate the obvious.  In the well-known story of Daniel and his companions, it should be noted that the reason they were taken in captivity to Babylon appears to have been to serve as eunuchs for sexual use.

For a discussion on Daniel and his companions as eunuchs, see the Calendar of Gay & Lesbian Saints in the LGBT catholic Handbook, and click on the links for Daniel, and for his companions.

For an extended discussion of the Song of Songs, see a valuable review by Jim Kepner of  Dr. Paul R. Johnson’s (regrettably out-of-print) book, “The Song of Songs, A Gay Love Poem” (Fidelity Press, 1995).  The book may be no longer available, but the review may be read in the Wild Reed’s invaluable archives

For David and Johnathan, see the “Jonathan Loved David:  Homosexuality in Biblical Times” by Thomas Marland Horner,  or back to the “Calendar of LGBT Saints” again.

CLOBBER TEXTS

In spite of this, our opponents continue to insist, on the flimsy evidence of a handful of clobber texts,  that ‘homosexuality’ is somehow a uniquely wicked sin.  This unfounded assertion would be ludicrous if it were not so widely held, and so often leads to hatred and violence, which is  indeed in total conflict with the Gospel message. So, these texts must be taken seriously.

I do not intend to go into the counter arguments myself – these have been d0ne so well elsewhere.  Instead, on the page headed “Countering the Clobber Texts”,    I provide web  links and book references to some of the many excellent writers who have already done this.

Queer Readings of Scripture

We are so accustomed to the use of Scripture as an offensive weapon by those who wish to use “religion” as an excuse to justify their bigotry, that it is routine for LGBT Christians to become preoccupied with focussing on responses to the half dozen clobber texts, instead of the much bigger picture of the Good News contained in Scripture taken as a whole. Unfortunately, we cannot afford to ignore these texts:  for our own peace of mind, we need to understand  how they have been misused, misinterpreted, and possibly even mistranslated – while numerous other texts of comparable (in)significance are totally ignored.

On the other hand, there are also far more texts that we should be warmly embracing, from the pervasive and fundamental insistence on love, justice and inclusion, to the more specifically queer and LGBT-friendly passages that are routinely overlooked, or read without recognition of their gay or lesbian contexts.  I like Keith Sharpe’s major division of his book on The Gay Gospels, between what he calls the “Defensive Testament”, and the “Affirmative Testament”. As gay men, lesbians or trans people of faith, we need to understand both. For most of us, it is probably important to begin with at leas a basic appreciation of the Defensive Testament (by which he means the means to defend ourselves against the clobber texts (also known as the texts of terror). In the long run, it is more important to develop an appreciation of the Affirmative Testament, so that we can begin to see the Bible in its proper light: Good News for all – and that includes queer Christians. It is also important to understand just how the Bible should be read, so I structure these pages on Scripture into three parts:

General – how and why to read the Bible

General observations

The Catholic Magisterium & Scripture

Queering the Bible

How the Scriptures Grow

Practicing Safer Texts: The Bible and Sexuality, Homosexuality

Bishop Gene Robinson on Scripture

The Bible and Heterosexuality (Tongue in cheek, humorous comparison of Biblical condemnations of same sex and opposite sex activities).

Contextual considerations:


Defensive readings

Countering the Clobber Texts (a basic overview)

Genesis 19, the story of  Sodom

Leviticus:

Romans:

Affirmative readings

Overview

Hebrew Bible / Old Testament

New Testament


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